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The Brahmin and the Mongoose
The Brahmin and the Mongoose (or The Brahmin's Wife and the Mongoose) is a folktale from India, and "one of the world's most travelled tales".Blackburn, p. 494 It describes the rash killing of a loyal animal, and thus warns against hasty action. The story underlies certain legends in the West, such as that of Llewellyn and his dog Gelert in Wales, or that of Saint Guinefort in France. It is classified as Aarne-Thompson type 178A.D. L. Ashliman, Llewellyn and His Dog Gellert and other folktales of Aarne-Thompson type 178A The story The original version from the Panchatantra in Sanskrit goes as follows (translation from ): In ancient India, the mongoose was considered to be a natural enemy of the snake, and a useful pet for this reason, while the dog was considered to be an impure animal. In Western variants of the story, other animals take the place of the mongoose, most often a dog. It is also found in other versions as a weasel, cat (in Persia), bear, or lion, and the snake is sometimes replaced with a wolf (in Wales). The essence of the story, however, remains the same. Similarly, variants of the story sometimes have the man, instead of his wife, killing the loyal animal.Blackburn, p. 498 The story is sometimes placed within a frame story, where a saviour stands mistakenly accused and narrates this story, thereby preventing his own death.Blackburn Origin and travel The story was first studied in 1859 by Theodor Benfey, the pioneer of comparative literature, when he compared the versions in India, the Middle East and Europe. After outlining its history, he argued for a Buddhist origin in India (presumably in the Jataka tales). Blackburn cites: * Benfey, Theodor S. 1859. Pantschatantra.2 vols. Leipzig: F. W. Brockhaus. * Benfey, Theodor S. 1862. 'Ueber die alte deutsche Uebersetzung des Kalilah und Dimnah', Orient und Occident, 1: 138-187. In 1884, W. A. Clouston showed how it had reached Wales. Blackburn cites: * Clouston, W. A. 1884. The Book of Sindibad. Glasgow: privately printed. (1845–1894)]] Murray B. Emeneau considers the migration of this story, through its steps from India to Wales, as "one of the best authenticated cases of such diffusions of folk-tales. , p.507 The story occurs in all versions of the Panchatantra, as well as the later Sanskrit works Hitopadesha and the Kathasaritsagara. It also occurs in most of the languages of India (and South Asia) where it is extremely familiar. For instance, in the South Indian state of Karnataka, the story occurs as a proverb in inscriptions,Blackburn, p. 496 as a sculpture in a temple, Mallikarjuna Temple at Pattadakal, Karnataka, eighth century. See: * C. S. Patil (1995), Panchatantra in Karnataka sculptures, Mysore: Directorate of Archaeology and Museums. in narratives of travelling storytellers and singers, Blackburn p.505 and 499. Found as The Sati of Sulochana in a collection of bard-stories: * Kyathanahalli Rāmaṇṇa (1972), Gondalingara Kathegalu. Mysore: Institute for Kannada Studies. and in film.Nodiddu sullagabahudu (video) ("Things are not always what they seem"), from Rama Lakshmana (1980). Note that here, too, the story is framed within another story of an unjustly accused animal (a pet tiger). Similarly, the Tamil epic Silappatikaram recalls the story simply by its name. Like the rest of the Panchatantra, in its westward migration it travelled from Sanskrit to Arabic (as Kalila wa Dimna), Persian, Hebrew, Greek, Latin, Old French, and eventually into all the major languages of Europe (as The Fables of Pilpay or Bidpai), ranging from Russian to Gaelic to English. In its eastward migration, it appears in Chinese (ten versions, including in a redaction of the Vinaya Pitaka), and over a wide region from Mongolia to Malaysia. It is also the only story found in all recensions of the Panchatantra, all versions of the 'Book of Sindibad' (not Sindbad), and all versions of 'The Seven Sages of Rome'.Blackburn, p. 495 It is also found in Mexico and the United States. Blackburn observes that the fable is not a dead tradition and is still current, as a Belgian newspaper reported it as an anecdote about a man who left his son and dog in a shopping trolley in his car. The motif also occurs, with a happy ending, in the Disney film Lady and the Tramp (1955). The film's secondary antagonist(the main antagonist is Aunt Sarah), a wicked black rat, tries to get Jim Dear and Darling's baby, and it battles Tramp. Reception/Influence The story is often used in culture as an exemplum cautioning against hasty action. In addition, it also serves as shorthand for sin, regret and grief. In Welsh it became the story of the nobleman Llewelyn who kills his loyal dog, Gelert. It was later interpreted as a legend about a true event, and small shrines to the dog exist in Wales (such as in the village of Beddgelert, "Gelert's grave"). In France a similar metamorphosis took larger proportions, and the story became the cult of Saint Guinefort (a dog), which was popular until the 1930s.Blackburn, p. 496. Blackburn points out that although in the many literary versions it is the man who kills the snake, in most oral versions (and even the literary version quoted above), it is the woman who does so. Further, both literary and oral versions place the woman at the centre of the story, emphasising her maternal feelings toward the animal, her mixture of love and fear, and her grief at its death. Thus he asserts that "the tale is a drama enacted between a mother and her son" and proposes some interpretations.Blackburn, p. 501 Notes References * * * External links * Tales of AT 178A type by Prof. D. L. Ashiman, with examples from other cultures Category:Folklore Category:Oral tradition Category:Storytelling Category:Sanskrit texts Category:Literature featuring anthropomorphic characters Category:Fables